26. Gantha Duka:
(i) (1140). What are the dhamma which are bonds?
There are four bonds: covetousness which binds all mental phenomena (to samsara); ill-will which binds all mental phenomena (to samsara); wrong view of the practice of morality which binds all mental phenomena (to samsara); firmly holding a wrong view as 'only this is true' which binds all mental phenomena (to samsara).
(1141). Of those (four bonds), what is the bond of covetousness which binds
all mental phenomena (to samsara)?
There are: attachment, strong attachment, fawning, compliance, delight, intense delight, strong attachment of the mind, longing, infatuation, being completely overwhelmed by greed, greed, wanting everthing, clinging, the mire of desire, seduction (towards new existence), wile, leading beings to ills and sufferings of existences, causing beings to arise in the round of rebirths, binding beings to successive existences, net of sensual object, rapid current of suffering, poisonous force, a rope binding being to worthless endeavour, pervading desire for sense objects, endeavouring to attain sense-objects, a pleasant companion in every existence, hankering after, leading to existences, a jungle, a thick jungle, intimate relationship, lust, favorable regard, entanglement in various sense-objects.
Craving for sense-object, having craving, being full of craving, craving for attractive objects, craving for pleasant sound, craving for pleasant odour, craving for pleasant taste, craving for pleasant tangiable objects, craving for gain, craving for wealth, craving for offspring, craving for life.
Asserting one's right, repeatedly asserting one's right, strongly asserting one's right, assertion of one's right, making an assertion of one's right, assertiveness of one's right.
Excessive greed for sense-objects, having excessive greed for sense-objects, being full of excessive greed for sense-objects, being excited with desire (like a dog wagging it's tail), longing for pleasant objects, passion for improper objects (such as incestuout longing), inordinate greed, liking an object, having a liking for an object, longing for an object, fondness for an object, intence longing for an object.
Craving for sense pleasures, craving for existence, , craving for non-existence, craving for existence in the Fine Material Sphere, craving for existence in the Non-material Sphere, craving for cessation of existence, craving for visible object, craving for sound, craving for odour, craving for taste, craving for tangible object, craving for mind object.
The whirlpool (of existences), the yoke (of existences), the bond (of existences), clinging, obstruction (to meritorious dhamma), hindrance, concealing (the true dhamma), binding (beings to ills and sufferings of existence), impurities, defilements that have not been completely dispelled, upsurge of greed, entwining like a creeper, desiring all kinds of objects, root causes of ills and sufferings of existence, causes of ills and sufferings of existence, source of ills and sufferings of existence, snare of Mara, fish-hook of Mara, domain of Mara, river of craving, net of craving, leash of craving, the ocean of craving, covetousness, greed, the root cause of demeritoriousness.
~This is called the bond of covetousness which bind all of mental phenomena
(to samsara).
(1142). Of those (four bonds), what is the bond of ill-will which binds all
mental phenomena (to samsara)?
Animosity arises (at the thought) 'that something disadvantageous to me has been done', 'that something disadvantageous to me is being done', 'that something disadvantageous to me will be done', 'that something disadvantageous to me will be done'; animosity arises (at the thought) 'that something disadvantageous to one I asteem and love has been done' ...p... is being done ...p... will be done'; animosity arises (at the thought) 'that something advantageous to one I do not esteem and love has been done ...p... is being done ...p... will be done'. Besides, animosity also arises without any cause.
There are in the mind such animosity, strong animosity, hostility, antagonism, indignation, strong indignation, extreme indignation, hatred, strong hatred, extreme hatred, getting upset, getting extremely upset, anger, feeling of anger, being giving to anger, hatred, having hatred, being giving to hatred, being upset, getting upset, being prone to getting upset, opposition, repeated opposition, rudeness, incoherent speech, displeasure.
~This is called the bond of ill-will which binds all mental phenomena
(to samsara)?
(1143). Of those (four bonds), what is the bond of wrong view of the practice
of morality which binds all mental phenomena (to samsara)?
There is the view of samanas and brahmanas outside this Teaching that they can attain purity (to realize Nibbana) by means of their morality, by means of their practice, and by means of their morality and practice. There is such wrong view, wrong view of that nature, the thicket of wrong view, the wilderness of wrong view, the thorny spike of wrong view, the inconsistency of wrong view, the fetter of wrong view, obsession with wrong view, persistent obsession with wrong view, adherence to wrong view, misconception which is wrong view, detestable path, wrong course, wrongness, base of wrong view, tenacity of wrong view.
~This is called the bond of wrong view of the practice of morality which binds
all mental phenomena (to samsara)?
(1144). Of those (four bonds), what is the bond of firmly holding a wrong view as
'only this is true' which binds all mental phenomena (to samsara)?
There are: the wrong view that 'the world (i.e., the five aggregates) is eternal' is the only truth and other views are false, or that 'the world is not eternal' is the only truth and other views are false; that 'the world is finite' is the only truth and other views are false, or the 'the world is infinite' is the only truth and other views are false; that 'the soul is the same as the body' is the only truth and other views are false, or that 'the soul is one thing and the body is another' is the only truth and other views are false; that 'a sentient being exists after death' is the only truth and other views are false, or that 'a sentient being does not exist after death' is the only truth and other view are false, or that ' a sentient being neither exists nor does not exist after death' is the only truth and other views are false.
There is such wrong view, wrong view of that nature, the thicket of wrong view, the wilderness of wrong view, the thorny spike of wrong view, the inconsistency of wrong view, the fetter of wrong view, obsession with wrong view, persistent obsession with wrong view, adherence to wrong view, misconception which is wrong view, detestable path, wrong course, wrongness, base of wrong view, tenacity of wrong view.
~This is called the bond of firmly holding a wrong view as 'only this is true'
which binds all metal phenomena (to samsara).
Leaving aside the bond of wrong view of the practice of morality, all wrong views are the bond of firmly holding a wrong view as 'only this is true' which binds all mental phenomena (to samsara).
(i) (1489). What are the dhamma which are bonds?
There are four bonds, namely, the bond of covetousness which binds all mental phenomena (to samsara); the bond of ill-will which binds all mental phenomena (to samsara); the bond of wrong view of the practice of morality which binds all mental phenomena (to samsara); and the bond of firmly holding a wrong view as only this is true which binds all mental phenomena (to samsara).
The bond of covetousness which binds all mental phenomena (to samsara) arises in eight thoughts associated with greed.
The bond of ill-will which binds all mental phenomena (to samsara) arises in two thoughts associated with distress.
The bond of wrong view of the practice of morality which binds all mental phenomena (to samsara) and the bond of firmly holding a wrong view as only this is true which binds all metal phenomena (to samsara) arise in four thoughts associated with wrong view.
~These are the dhamma which are bonds.
